In 1917, the French poet Guillaume Apollinaire predicted the "death" of books in one or two centuries and their replacement by film and sound. In the early sixties, Marshall McLuhan proclaimed the end of the "Gutenberg Galaxy." Neither of these predictions has yet happened. Nonetheless, the development of computer science and the spread of the Internet have already changed the landscape of the media and affected the fields of book publishing, journalism, cinema, and television. In his new book, Hoveyda, who was involved with cinema and literature for many years, scrutinizes the relationship between the different forms of media and art. Drawing on his varied experience as well as on his knowledge of the arts and media, he explains how "cinema" literally existed before literature or articulate language, and that all other forms of communication stem from this innate capability to think cinematically. Looking at the extraordinary technological developments in the fields of cinema, television, and communications, Hoveyda finds a "hidden purpose" behind them; a kind of "common thread" that illustrates and explains the quest of humans for communication. As far back as one can go, Hoveyda finds that humans were always preoccupied with the question of how to communicate what was going on in their minds. They tried--and found--ways of transmitting to one another the impressions and ideas churning in their heads. Prehistoric cave drawings, hieroglyphs, literature, and canvas paintings were and are part of such attempts. This progression of inventions seems to pursue a linear path toward "externalization" of their people's thoughts and dreams. The pinnacle of this "externalization" will be reachedwhen it becomes "automatic" and foregoes the use of heavy equipment. Bunuel once told the author and his friends that he dreamt of the day when he would sit in a darkened room and project on a wall the film he was concocting in his head. This is exactly the goal of the technological progress we witness. Hoveyda's survey also includes a description of the evolution of modern cinema as he witnessed it; some new and revolutionary remarks about film appreciation and filmmaking; discussion of television and how it differs from cinema; and observations on the impact of media on one another as well as the influence of the more recent technologies on "narration" styles. A provocative account that will be of interest to scholars, researchers, students, and anyone involved with the development of communications.

Intersections of Value investigates the universal human need for aesthetic experience. It examines three appreciative contexts where aesthetic value plays a central role: art, nature, and the everyday. However, no important appreciative context or practice is completely centered on a single value. Hence, the book explores the way the aesthetic interacts with moral, cognitive, and functional values in these contexts. The account of aesthetic appreciation is complemented by analyses of the cognitive and ethical value of art, the connection between environmental ethics and aesthetics, and the degree to which the aesthetic value of everyday artefacts derives from their basic practical functions. Robert Stecker devotes special attention to art as an appreciative context because it is an especially rich arena where different values interact. There is an important connection between artistic value and aesthetic value, but it is a mistake to reduce the former to the latter. Rather, artistic value should be seen as complex and pluralistic, composed not only of aesthetic but also ethical, cognitive, and art-historical values.

This book is ambitiously inter-disciplinary. Its eleven works, in full colour, form a striking contribution to the commonwealth of colour studies and to a possible unification of C. P. Snow's Two Cultures. Colour and inter-disciplinarity go hand in hand. This so often involves the authors leaving the comfort zone of their original specialty and striving for excellence in another. The personal story of Franziska Schenk is but one good example. Colour in Art, Design and Nature may be divided into four main sections, defined in terms of the authors themselves. First, there are two contributions by biologists. Second, the largest section is by practicing artists. Third, there are two engineering-based contributions. Finally, two contributions address some of the historical proponents of colour theory and art. It seems that our perceptions of aesthetics and beauty must be very flexible indeed so as to find absolute opposites equally fascinating. If so, it goes to show how wonderful are the construction and operation of the human brain. Does psychology win in the end? Does colour lead to a single culture?"

This text is part of the "Bristol Introductions" series which aims to present perspectives on philosophical themes, using non-technical language, for both the new and the advanced scholar. This introductory text examines how questions of understanding the pictorial and narrative arts relate to central themes in philosophy. It addresses such issues as: how can pictorial and narrative arts be usefully contrasted and compared?; what in principle can be, or cannot be, communicated in such different media?; why does it seem that, at its best, artistic communication goes beyond the limitations of its own medium - seeming to think and to communicate the incommunicable?; and what kinds of thought are exercised in the pictorial and narrative arts? Both refer to or represent what we take the world to be, and in so doing make the concepts of aesthetic judgement and imagination unavoidable. The ways of understanding art are ways of understanding what it is to be human. Much of what baffles or misleads us in the arts invokes what puzzles us about ourselves. The issues raised are therefore central to philosophy as a discipline - failures in understanding art can be philosophical failures.

Why is the philosopher Hegel returning as a potent force in contemporary thinking? Why, after a long period when Hegel and his dialectics of history have seemed less compelling than they were for previous generations of philosophers, is study of Hegel again becoming important? Fashionable contemporary theorists like Francis Fukuyama and Slavoj Zizek, as well as radical theologians like Thomas Altizer, have all recently been influenced by Hegel, the philosopher whose philosophy now seems somehow perennial- or, to borrow an idea from Nietzsche-eternally returning. Exploring this revival via the notion of 'negation' in Hegelian thought, and relating such negativity to sophisticated ideas about art and artistic creation, Andrew W. Hass argues that the notion of Hegelian negation moves us into an expansive territory where art, religion and philosophy may all be radically conceived and broken open into new forms of philosophical expression. The implications of such a revived Hegelian philosophy are, the author argues, vast and current. Hegel thereby becomes the philosopher par excellence who can address vital issues in politics, economics, war and violence, leading to a new form of globalised ethics. Hass makes a bold and original contribution to religion, philosophy, art and the history of ideas.

This is a long-awaited reissue of Jerrold Levinson's 1990 book Music, Art, and Metaphysics, which gathers together the writings that made him a leading figure in contemporary aesthetics. Most of the essays are distinguished by a concern with metaphysical questions about artworks and their properties, but other essays address the problem of art's definition, the psychology of aesthetic response, and the logic of interpreting and evaluating works of art. The focus of about half of the essays is the art of music, the art of greatest interest to Levinson throughout his career. Many of the essays have been very influential, being among the most cited in contemporary aesthetics and having become essential references in debates on the definition of art, the ontology of art, emotional response to art, expression in art, and the nature of art forms.

Continuities in artistic form from the fourteenth century in Italy to the present are examined, with emphasis on two overriding tendencies: (1) the formalization of visual representations and their interpretations, and (2) the association of that formality with extreme individualism in the Western world. Challenges to the tradition struck only at certain aspects of it (such as strict perspective and the hierarchy of subject matter) but did not undercut such fundamental characteristics as the nature of a given visual space or harmony derived from concentration of elements rather than, for example, cumulative distribution of elements, commonplace in Islamic and Early Christian art. Theories of art history and criticism have expressed the same inclination toward focusing on pictorial form and the contextual implications of it, not just because post-medieval art does so, but also because of the influence of Enlightenment philosophical thought. Kantian epistemology, too, reduces knowledge to form, a development that led theorists of Pure Visibility to establish an abstract formalism in opposition to the doctrines of content in the idealistic aesthetics that had survived from the pre-Christian Era. It is no accident that the development of this theory is coeval with the emergence of modernism, for both are expressive of the same individualistic concept of existence. Attempts to resist the conception of art as order on the grounds that such rationalism is inimical to free thought have ultimately revealed themselves to be alternative versions of what they resist; thus, deconstructionism, for example, is hardly more than an extreme formalization of conventional criticism.

The visual arts enrich our lives in many ways: bringing innovative ideas and the pleasures of beauty and emotion, but they can also confound. How To Understand Art sets out to enhance the viewer's experience by breaking down the elements of art and sculpture to provide a firm basis for simple enjoyment as well as further investigation. With 100 visual examples drawn from across the globe, the stress is on how to assess art objectively - a key skill for any art student, museum visitor or cultural enthusiast. Janetta Rebold Benton guides the reader to re-evaluate their experiences of looking at art by learning to move beyond 'I don't know much about art, but I know what I like,' and shift towards an understanding of 'why I like it'. Materials and techniques are discussed - drawing, painting, printing, photography, sculpture and decorative art - making it possible to assess what can (and cannot) be done in certain media. The book also features a section devoted to six key artists who have had a particularly notable and innovative influence on the history of art: Leonardo da Vinci, Rembrandt van Rijn, Vincent van Gogh, Frida Kahlo, Pablo Picasso and Andy Warhol. Perfectly aimed at students and the general reader, this indispensable guide to the subject is well-placed to encourage questions and discussion, especially in the light of current debates surrounding class, ethnicity, gender and race. With 111 illustrations in colour

This book provides philosophical insight into the nature of reality by reflecting on its ontological qualities through the medium of film. The main question is whether we have access to reality through film that is not based on visual representation or narration: Is film-in spite of its immateriality-a way to directly grasp and reproduce reality? Why do we perceive film as "real" at all? What does it mean to define its own reproducibility as an ontological feature of reality? And what does film as a medium exactly show? The contributions in this book provide, from a cinematic perspective, diverse philosophical analyses to the understanding of the challenging concept of "the real of reality".

What is art; why should we value it; and what allows us to say that one work is better than another? Traditional answers have emphasized aesthetic form. But this has been challenged by institutional definitions of art and postmodern critique. The idea of distinctively artistic value based on aesthetic criteria is at best doubted, and at worst, rejected. This book, however, champions these notions in a new way. It does so through a rethink of the mimetic definition of art on the basis of factors which traditional answers neglect, namely the conceptual link between art's aesthetic value and 'non-exhibited' epistemological and historical relations. These factors converge on an expanded notion of the artistic image (a notion which can even encompass music, abstract art, and some conceptual idioms). The image's style serves to interpret its subject-matter. If this style is original (in comparative historical terms) it can manifest that special kind of aesthetic unity which we call art. Appreciation of this involves a heightened interaction of capacities (such as imagination and understanding) which are basic to knowledge and personal identity. By negotiating these factors, it is possible to define art and its canonic dimensions objectively, and to show that aforementioned sceptical alternatives are incomplete and self-contradictory.

Haecceities: Essentialism, Identity, and Abstraction is both an artistic and philosophical examination of the limits of Abstraction in art and of kinds of radical identity that are determined in the identification of those limits. Building on his work Subjects and Objects, Strayer shows how the fundamental conditions of making and apprehending works of art can be used, in concert with language, thought, and perception, as 'material' for producing the more Abstract and radical artworks possible. Certain limits of Abstraction and possibilities of radical identity are then identified that are critically and philosophically considered. They prove to be so extreme that the concepts artwork, abstraction, identity, and object in art, philosophy, and philosophy of art, have to be reconsidered.

This richly illustrated volume explores the eroticization of death in the literature, art, and music of the nineteenth century, and in the popular culture of our time.

Death was the natural enemy of love in the arts of the West until the late eighteenth century, when the two mated in artistic fancy to celebrate death as a font of sensual bliss. Through the nineteenth century, voluptuous visions of death pervaded high culture. Keats fell half in love with easeful death, and, as Heine told it, Life only warms in death's cold arms. For Whitman, death was the word of the sweetest song. Flaubert tempted his Saint Anthony with Lust and Death fused into a single figure. Zola saw love and death intermixed in the somber pit of the human soul. At mid- century, painters and poets alike competed in depicting Ophelia drowning in ecstasy. At the century's end the figure of the femme fatale haunted the cultural elite. After 1914, the entire morbid complex sank into popular culture.

What was the source of this eroticization of death in the arts? To answer this question, Rudolph Binion explores a rich variety of prose and poetry, painting and sculpture, and lyrical and instrumental music, interlacing love and death. He compares modern and premodern treatments of key subjects such as Salome and Mary Magdalene, supporting his text with an array of arresting illustrations. In conclusion, he traces this fantasy of carnal love beyond death to the Christian message of spiritual love beyond death, which modern, post- Christian culture has both discarded and salvaged.

In "Love Beyond Death: The Anatomy of a Myth in the Arts," Rudolph Binion investigates the various art forms where the conjunction of love and death is found and provides an explanation for this bizarre match. Supporting his text with some of the most sinister, alluring, and provocative images from the nineteenth century, Binion provides the reader with a dizzying account of the development of this artistic obsession, and of its passage into the popular culture of the twentieth century.

Viewing artistic works through the lens of both contemporary gerontological theory and postmodernist concepts, the contributing scholars examine literary treatments, cinematic depictions, and artistic portraits of aging from Shakespeare to Hemingway, from Horton Foote to Disney, from Rembrandt to Alice Neale, while also comparing the attitudes toward aging in Native American, African American, and Anglo American literature. The examples demonstrate that long before gerontologists endorsed a Janus-faced model of aging, artists were celebrating the diversity of the elderly, challenging the bio-medical equation of senescence with inevitable senility. Underlying all of this discussion is the firm conviction that cultural texts construct as well as encode the conventional perceptions of their society; that literature, the arts, and the media not only mirror society's mores but can also help to create and enforce them.